INSIDE THE GURU'S GATE - Anpere

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Sahib betraktad som en skrift vari ontologiskt gudomliga ord manifestas och en andlig lära förkroppsligar de historiska guruernas uppenbarelseerfarenheter. Samtidigt anses skriften vara den nu levande gurun med både andlig auktoritet och social agens att vägleda sikher och upprätta förbindelser mellan människa och Gud. Utifrån den tredelade uppfattningen om skriftens identitet kan också sikhiska ritualer indelas i olika typer av religiösa handlingar som syftar till att vörda den rådande världsliga guruns skriftform och ge skriften en aktiv roll i sikhernas sociala liv, samt frambringa det som trots allt är den eviga gurun – de gudomliga orden förmedlade genom de historiska guruernas lära i Guru Granth Sahib. I granskningen av sikhernas religiösa förhållningssätt till Guru Granth Sahib och deras ritualiserade textanvändning intar undersökningen ett teoretiskt perspektiv som är grundat på performance- och ritualteori. Utifrån Baumans grundläggande idé om att levande muntliga framföranden av texter är kulturspecifika händelser som framkallar speciella tolkningsramar än den rent textliga förmedlingen, analyserar studien olika aspekter av textbruk varigenom sikher i en mångfald av handlingskontexter skapar relationer och ytor för interaktion med Guru Granth Sahib och andra gurbani-texter. Att exempelvis recitera en hymn eller hela skriften i muntliga framföranden är inte bara ett mer estetiskt tilltalande sätt att förmedla textens meningsinnehåll, utan blir genom framförandets formaliserade karaktär och nya tolkningsramar en religiös handling som anses ha kraft och agens att kunna åstadkomma något i den sociala världen. Recitera guruernas ord blir en performativ handling med möjlighet att påverka aktören på ett andligt, materiellt och socialt plan. Med utgångspunkt i Humphrey & Laidlaws teori om rituella handlingars stipulerade och arketypiska karaktär betraktar studien dessa olika typer av funktioner och förväntade resultat av religiösa handlingar som konstruktioner, vilka människor gör utifrån kontextuella element och tillskriver sina handlingar. Stora delar av studien är ändå deskriptiv till sin karaktär eftersom etnografiskt material om levd religiös praktik bland sikher i specifika kulturmiljöer nödvändigtvis måste föregå de mer sofistikerade teoretiska utläggningarna. Arbetet är indelat i fem kapitel som stegvis beskriver hur religiös praktik skapar närvaro och agens av de mänskliga guruerna, Guru Granth Sahib och gudomliga ord och kunskap inneboende i skriften. För att kontextualisera sikhernas närvaro i Varanasi presenterar det första kapitlet församlingens historia, utifrån tillgängliga textliga och muntliga källor, och dess sociala sammansättning och organisation idag. Vidare diskuterar kapitlet emisk historiografi, det vill säga hur sikherna har skapat en kollektiv och betydelsefull historia som utgör en motkraft till den mönstergivande ”stora berättelsen” om den lokala hinduiska kulturen. Istället för att hylla guden Shivas bragder, floden Ganges andligt renande vatten och brahminernas dominans, har sikherna skapat en tolkning av det förgångna som undergräver hinduiska kategorier för att bekräfta de sikhiska guruernas överlägsenhet. Återberättandet av denna historia och utförandet av vördnadshandlingar till platser och reliker som är förbundna med sikhernas guruer manifesterar deras närvaro och kraft i staden. För en sikhisk 496 Published on www.anpere.net in May 2008
minoritet i en hinduisk pilgrimsstad kan den emiska historieskrivningen fungera som ett anspråk på synlighet, identitet och representation i majoritetssamhället. Avhandlingens andra kapitel beskriver olika lokala uppfattningar och förhållningssätt till Guru Granth Sahib och belyser hur religiösa diskurser bäddar in skriften i ett nätverk av relationer som bekräftar dess världsliga och utomvärldsliga identitet och kraft. Skriften har onto-teologiska relationer till det gudomliga, historiska relationer till de mänskliga guruerna och sociala relationer till sikhiska lärjungar. Från ett analytiskt perspektiv är det möjligt att påstå att sikhiska diskurser om Guru Granth Sahibs identitet genomsyras av ett relationstänkande. Skriftens relation till de historiska guruerna gör att Guru Granth Sahib delar samma andliga kraft och ”själ” som sina mänskliga föregångare, även om den har en skriftlig kropp. Genom att skriften av tradition ingår i en mänsklig successionsföljd har den ärvt ett antropomorfiskt habitus och personifieras av sikhiska anhängare. Sikherna både skapar och bekräftar skriftens auktoritet genom att arrangera och dekorerar platser och rum i gurdwaran och utföra värdiga handlingar i dess närvaro. De dagliga liturgierna i gurdwaran kan betraktas som rituella metoder att hölja in Guru Granth Sahib i en dygnsrytm och rutiner, som gör det möjligt för anhängare att kontinuerligt uppenbara dess inre lära och skapa relationer till gurun. Kapitlet diskuterar också hur lekmän uppfattar sin identitet som lärjungar och hur de förklarar den religiösa logiken bakom handlingar och beteenden som syftar till att tjäna skriften likt en högaktad gäst eller en världslig härskare. I gurdwaran finns också olika professionella specialister, som recitatörer, musikanter och berättande exegeter, vars främsta uppgifter är att reproducera skriftens ord och uttolka dess lära. Då dessa specialister är ansvariga för att omvandla den skriftliga texten till muntliga framföranden undersöker kapitlet vilken utbildning och motivation specialisterna har för att ge sig in på en religiös yrkesbana och vilket ansvar och kvalifikationer lekmän hänför till deras uppgifter och roller. Den slutliga delen av kapitlet beskriver hur sikher ger den skriftliga formen av Guru Granth Sahib ett världsligt liv genom att skapa skriften i tryckpressarna i Amritsar, arrangera påkostade processioner för transportering, införliva den i sociala gemenskaper genom formella installationer och slutligen rituellt kremera gamla och obrukbara skrifter i en modern dödsceremoni. Den religiösa praktiken betonar att Guru Granth Sahib inte är en vanlig bok utan en personifierad guru med suverän status och auktoritet. Det tredje kapitlet av avhandlingen fokuserar på sex vanliga former av religiösa framföranden – recitation, sång, exegetiska berättelser, meditation, böner, och socialt arbete ‒ genom vilka lokala sikher återger orden i Guru Granth Sahib och andra gurbani texter, tillämpar guruernas lära i sociala handlingar och upprättar kommunikation med Gud. Kapitlet diskuterar de formella särdrag och konventioner som aktualiseras när olika framföranden omvandlar det skrivna ordet till muntlig förmedling och social handling. Denna del av avhandlingen beskriver också kulturspecifika tolkningar och föreställningar om de olika framförandena och om de gurbani hymner som används. Ur en religiös synvinkel kan framförandena representera en av sikherna kontinuerligt realiserad uppenbarelseplan, enligt vilken guruns lära reproduceras genom recitation (path) och sånger (kirtan), uttolkas och utvecklas i muntliga utlägg- 497 Published on www.anpere.net in May 2008
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Kristina Myrvold INSIDE THE GURU’
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Kristina Myrvold INSIDE THE GURU’
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Published on www.anpere.net in May
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PREFACE My research on the Sikhs in
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Singh Mann. He has provided me much
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CONTENTS PREFACE CONTENTS LIST OF F
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3. FROM MANTRAS TO UNBROKEN READING
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Seeking Divine Assistance 426 The H
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L I S T O F F IGURES 1. Sikh popula
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INTRODUCTION When I first arrived a
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on Sikh conceptualizations and inte
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and suffer from physical or mental
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language and society. 10 In respons
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should focus on the culture-specifi
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At the same time an oral transmissi
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take up a great deal of space. The
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compositions for those who lived an
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debates, Douglas (1970) observed th
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itual theorists in recent decades h
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Humphrey & Laidlaw’s claim to pre
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their reasons and motives for engag
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ety. 75 Instead I made the study ce
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had witnessed and confirmed that I
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a method, which implies patience, h
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division which grants women an acti
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O N E THE SIKHS IN VARANASI IN SEA
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the life and deeds of Guru Nanak. T
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ies and how these processes are ins
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particular ethnic background. The s
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appeared before Guru Tegh Bahadur w
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NANAK-PANTHIS AND PUNJABI SINGHS In
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who were “wholly of a worldly and
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litical actions would creep into th
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POST-PARTITION In the Census report
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to move to the house of their husba
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taught through individual reading p
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The historical presence of Punjabi
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more inclined towards ritual worshi
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propagate the Sikh religion. For Ba
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The Khalsa ceremony itself is pregn
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sify their religion as a synthesis
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vented Jhulelal as the prime God of
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HISTORY OF THE GURDWARA COMMITTEE A
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venerated family members, who natur
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the city testify that Sabharwal was
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near the airport in the outskirts o
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thorities consequently shut up the
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campus. This changed drastically wi
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Another popular non-profit organiza
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micro-discursive accomplishment tha
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identity to maintain a separate tra
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The Valaitvali Janam-sakhi carries
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events are plotted according to a m
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Gurus. Other Nirmala establishments
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of the story. This is accomplished
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Ram pursued this knowledge from the
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The three pandits are also attribut
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transformation of those in the soci
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assistance. It held a small room ar
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commemoration day of Guru Tegh Baha
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nectar-water. 233 Subsequently, all
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often epitomize key persons and mom
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Guru Gobind Singh meditates in the
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living moment during which examples
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T W O INSIDE THE GURU’S GATE CON
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don’t have a guru there will be d
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speaking of interaction contexts th
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Nanak perceived himself as a messen
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K: So were the Sikh Gurus of divine
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irth in the form of Guru Nanak Dev
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During his life time he waved the c
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“Nanak says” within individual
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answers are indicative of the exten
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procession to Amritsar. To honor th
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IMPLICATIONS OF SCRIPTURAL SUCCESSI
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shown that cosmologies and systems
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With the shift of authority, the sa
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divine messages and enjoy the same
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Local Sikhs will say that the Guru
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PERSONIFYING A TEXT For students of
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oth persons and inanimate “things
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they also construct and maintain so
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ciprocity, either for purely devoti
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keeping langar can be traced back t
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A JURIDICAL PERSON Perhaps the most
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Guru. In a practice-oriented approa
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large number of sites and buildings
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or on the roof terrace. One family
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gurdwara, or when they visit Sikh p
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said that people pay respect to Nis
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Nishan sahib in the courtyard, and
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Gurus and weapons that have belonge
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people”. To set up a place at whi
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emnizing Guru Nanak and Guru Gobind
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scriptures at their houses may visi
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ply the audience with an expositive
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ized undertakings, such as collecti
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edroom, between which the scripture
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ple in the ordinary social structur
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To illustrate the significances whi
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mon identity in the egalitarian com
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the time of our conversations and c
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MEDIATORS OF GURBANI In Varanasi th
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to neighboring congregations. The r
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GRACED GUIDES Whereas the above-men
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audiocassettes and distributed worl
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The performers I interviewed had ga
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for an aspiring granthi, Bhai Jiopa
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tation practices, which from a reli
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ing. He should know the full Ardas
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lieved to make his performances mor
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pages is eternal and will never be
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were hard to read and required that
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When SGPC released the first one-vo
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ture is thus conceived as a Guru to
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prior to the physical touching of b
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Sangat cleaning the road Panj Py
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order to keep the route pure in hon
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ered. In equally many homes the you
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ises do not satisfy these requireme
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establishes new bonds between the G
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the ashes in large bedecked urns an
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tion conducted the cremation ceremo
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congregate in the scriptural hospic
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Granth Sahib has its own life-cycle
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T H R E E FROM MANTRAS TO UNBROKEN
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ogy has made it possible to mass-pr
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The ultimate learning of gurbani is
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social life and mind. As such, reci
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night, which marks the break of a n
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the hair is veiled and the feet are
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ought to an end by reading Kirtan S
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MEMORIZED HYMNS (Number of informan
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Looking at the ways in which Amritd
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etween human and God, either to see
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India, the notion of chilla denotes
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able to complete and make a promise
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ecited after the Guru Granth Sahib
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(Akhand path), which is to be perfo
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RECITING THE GURU GRANTH SAHIB Sinc
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The Sikhs have developed various sy
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work in Varanasi I quickly lost cou
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formance has been located to the do
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of the scripture in one hour, but t
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Hukam and render the verse twice be
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professional reciters who read in r
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of an Akhand path performed after t
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cal savour of the divine that is be
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(path), music (kirtan) and distribu
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The two types of nectars have power
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The Guru’s wife added sugar becau
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water. An elderly Amritdhari woman,
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the musical components of kirtan sh
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and genuine. Preserving the origina
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standings and experiences of gurban
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DAILY SERVICES In a gurdwara there
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Whichever of these ragas they selec
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mind and affects the audience’s p
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verses and the fortieth verse of th
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to understand. Because of the scrip
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anecdotes with quoted hymns. 529 On
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moral point or a religious idea in
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discussions in the congregation and
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and sangat-pangat - the holy congre
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- “This will happen. I have decid
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Bhai Gurdas (1551-1636), the term V
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liable to spirit possession and oth
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devotional activities. The young ma
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the name. The musician may lead the
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Simran sadhna on cassette In additi
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modern interpretations of the Sikh
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Guru Gobind Singh when he formed th
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ATTENTIVE BODY POSTURE The most dis
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Thy command. Thine condition and ex
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all the desires and tasks are accom
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easons and motives. In the textual
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The rendering of Ardas thus stands
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God. Seva has power to cultivate hu
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of the divine name, to emphasize th
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heavy mud. When Sikhs became aware
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Although the perfect devotee should
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eing presented as offerings to the
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F O U R PRACTICES IN TIMES OF ORDE
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following descriptive account on Si
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pregnancy. 590 When a newly wed cou
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themes of a written gurbani hymn de
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ery, unless she falls ill or for so
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It is noteworthy that the amrit giv
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while uttering the name of God (Vah
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identify the bearer’s geographica
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as to how to wash, dry and comb the
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code of conduct. As he said, all ha
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When a Sikh couple and good friends
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the woman. Emotionally these suhag
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ing a married woman and which she s
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their parents are requested to stan
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ide’s brother then escorts her to
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his bed to make him prepared for th
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When the relatives from Punjab arri
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The dead body is brought into the c
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did not require the attention of ot
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Sikh woman said: “We used to ask
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hand path of the Guru Granth Sahib
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On the thirteenth day or the sevent
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ation of a deceased person justifie
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solar Gregorian calendar, while mos
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in the Sikh history: the birth of G
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The Nanakshahi samat jantri which i
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particular deity or deities in the
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a main attraction on anniversary da
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the practice of simran and during t
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Children representing the panj pyar
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pants who represent different Sikh
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Nagar kirtan is a means for propaga
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Immediately after Arti, the granthi
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In the evening of the gurpurub the
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on North Indian festivals. 665 In t
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ulate the fire for an uneven number
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At Varanasi, like many other places
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customary Arti ceremony was perform
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about the humble Bhai Kanhaiya, off
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punishments for misdeeds they have
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The most common approach to allevia
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One verse which stood out remarkabl
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water from Sitala Mandir near river
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as they are believed to be unsatisf
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But Mata ji’s death was not defin
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was the shadow of a Muslim girl, a
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BABA VADBHAG SINGH When I first met
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The enemy is no longer a human iden
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where Vadbhag Singh continues his s
Page 463 and 464: connection with this event Kuku ji
Page 465 and 466: pected decline in a business is sus
Page 467 and 468: F I V E CONSTRUCTING MEANINGS CONT
Page 469 and 470: interpretation of activities define
Page 471 and 472: action. 714 These constructs may in
Page 473 and 474: CONTEXUALIZATION AND ENTEXTUALIZATI
Page 475 and 476: texualization can be achieved throu
Page 477 and 478: Another discourse somewhat relevant
Page 479 and 480: As Austin argues, performative utte
Page 481 and 482: nous “performativist” to the mo
Page 483 and 484: and religious ceremonies, discourse
Page 485 and 486: concern for the formal character of
Page 487 and 488: the human Gurus, Guru Granth Sahib
Page 489 and 490: Satnam Vahiguru in a repetitive man
Page 491 and 492: Examples of STATED REASONS FOR PERF
Page 493 and 494: shall arrange Akhand path “for th
Page 495 and 496: name of the deceased. Some said the
Page 497 and 498: etween the two references. The gurb
Page 499 and 500: Guru, which is always adaptable to
Page 501 and 502: variations with the eternal “cano
Page 503 and 504: engaging in religious action. The w
Page 505 and 506: ealization is presented in terms of
Page 507 and 508: divine writing (likhna). 802 The fo
Page 509 and 510: with the divine words through conti
Page 511 and 512: life... that I do not have to suffe
Page 513: SAMMANFATTNING PÅ SVENSKA (SUMMARY
Page 517 and 518: GURPURUBS IN THE NANAKSHAHI CALENDA
Page 519 and 520: POH (DECEMBER/JANUARY) Prakash diva
Page 521 and 522: Divali Katak People perform puja to
Page 523 and 524: GLOSSARY OF SELECTED FOREIGN TERMS
Page 525 and 526: Jap - meditation and repetition of
Page 527 and 528: Ragi - a professional singer of kir
Page 529 and 530: REFERENCES ABBREVIATIONS GGS Guru G
Page 531 and 532: Amrit Kirtan[Nectar Praises (Punjab
Page 533 and 534: Anand, G. S. 1970. ”Guru Tegh Bah
Page 535 and 536: Briggs, Geo. W. 1997 (1920). The Ch
Page 537 and 538: Fenech, Louis E. 2003. “Conversat
Page 539 and 540: Hein, Norvin. 1972. The Miracle Pla
Page 541 and 542: Kaushal, Molly (ed.). 2001. Chanted
Page 543 and 544: ― (ed.). 1990. India through Hind
Page 545 and 546: Nijhawan, Michael. 2006a. “Ritual
Page 547 and 548: Schildkrout, Enid. 2004. “Inscrib
Page 549 and 550: Singh, Gurnek. 1998. Guru Granth Sa
Page 551 and 552: Veidlinger, Daniel. 2006. “When a
Page 553 and 554: LUND STUDIES IN HISTORY OF RELIGION
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